I found myself immediately nauseated by the selected blurbs and quotes engendering Hecht 's argument; however, I onetheless did Hecht the courtesy of a full reading and a throwing of twenty bucks her way to see what on earth she thought she was bringing to the philosophical table to justify such flimsy premises into an eternal debate that is nly in the ast severa decades being approached with a genuine sense of rationality after centuries of taboo and reprehensible ignorance.As a brief, pedestrian look at the history of attitudes to suicide, it is obviousl a reasonable effort, as far as any piece of writing goes, though much of it was naccurate, wrong and biased.
Pertinently, as a philosophical argument ( which Hecht attempts) into the moral philosophy against suicide in a modernist, secular context, ( nove 's reason d'etre) the verdict is quite clear- it is unequivocally terrible and arrogant failure.
From he number of questionably sourced, gushing and saccharine 5-star reviews, one must be initially forgiven to believe that tha is a orthy book, but his is far from the case in reality.A rational look at suicide is like studying philosophy writ small; much of this time, it forces us to concede to conclusions that we may not wis to hear or have preference for, but are true nonetheless.Hecht proves herself fantastically inept at this kin of inquiry.
In fact, the dilemm is that she hardly even attempts such an honest an enquiry in the first place.Instead, she just merely begs the question ( in the informal fallacy sense) and arrogantly asserts: Suicide is wrong because it somehow betrays the supposed sacredness of being alive in the communal milieu with which the individual is a part of.
Hecht rather bizarrely concedes this very obvious fact, but at the same time tries to inject her own have-her-cake-and-eat-it deontological objections which end up looking and sounding like nothing ore than usua, vacuous new-age bromides.
You 'd have to have personally been trapped and felt flames to really kno a terror way beyond falling. " Some suicides are rational, some are not.
Forcing us to cknowledge that extreme states of suffering exist- and can never be easily palliated against- in turn forces us collectively to question the supposed 'sanctity' and 'goodness' of life.
This act that these extreme negative phenomenological states exist- and eve a person will quite justifiably want to end them- forces us to g to some uncomfortable ontological conclusions, i.e. life is not so good or sacred and is ctually very bad for the many individuals unlucky enough to have to experience them.
Hecht argument effectively becomes " your suicide- much like AIDS, pediatric brain cancer, homelessness, massive death by natural disaster- is a pertinent reminder of the intrinsic negative qualities of existence and we shoul rather not be reminded of this reality.